These are lofty devas that create forms on the plane of the mind which is technically called the fifth subplane of the cosmic physical. The Solar Angels are called Agnishvattas, but is every Agnishvatta a Solar Angel? Not in the way the average seeker understands the work of the solar angel but the terms are pretty much interchangeable.
In a previous system the Agnishvattas passed through the human form and now exist as one of three groups according to DK:
1. The Buddhas or Lords of Activity.
2. The Buddhas or Lords of Compassionate Love.
3. The Buddhas of Sacrifice, of Whom the Lord of the World is, to man, the best known exponent.
These great lives create the forms of their own mental substance that are vehicles for expression of our own consciousness. They create the egoic lotus which expands and unfolds as we progress in consciousness.
To put it quite simply the Agnishvattas could be called our "mothers in heaven." They give birth to our own consciousness by creating organized mind out of their own substance.
Definition by J J Dewey. Read over 4000 teachings at Freeread.com
Quotes from Djwhal Khul: Transmutation is the passage across from one state of being to another through the agency of fire...
He who transfers the life from out the lower three into the ready fourth seeketh the agency of fire hid in the heart of Brahma. He worketh with the forces of the Agnishvattas, that emanate, that blend, and thus produce the needed warmth.
TOCF, P 476
The Agnishvattas are the builders on the fifth or gaseous subplane of the cosmic physical, and - from the human standpoint - are the most profoundly important, for they are the builders of the body of consciousness per se. From the psychic standpoint of occult physiology, they have a close connection with the physical brain, the seat or empire of the Thinker, and as at this stage all that we can know must be viewed kama-manasically, it will be apparent that between the sympathetic nervous system and the brain is such a close interaction as to make one organized whole. This microcosmic correspondence is of interest, but in studying these groups of devas at present we will view them principally in their work as systemic and planetary builders, leaving the student to trace out for himself the human analogy. He will learn thereby. Having indicated certain lines of thought, we will now take up these groups one at a time and consider them.,
TOCF P 477
The Agnishvattas are the builders on the fifth or gaseous subplane of the cosmic physical, and - from the human standpoint - are the most profoundly important, for they are the builders of the body of consciousness per se. From the psychic standpoint of occult physiology, they have a close connection with the physical brain, the seat or empire of the Thinker, and as at this stage all that we can know must be viewed kama-manasically, it will be apparent that between the sympathetic nervous system and the brain is such a close interaction as to make one organized whole. This microcosmic correspondence is of interest, but in studying these groups of devas at present we will view them principally in their work as systemic and planetary builders, leaving the student to trace out for himself the human analogy. He will learn thereby. Having indicated certain lines of thought, we will now take up these groups one at a time and consider them.
TOCF P 632
3. The Solar Angels - The Agnishvattas Introductory Remarks
We start here upon the consideration of the Agnishvattas, or the Fire devas of the mental plane, and are thus launched upon the most stupendous subject in connection with our planetary evolution; it is the one having the most occult significance for man, for these solar Angels 19 concern his own essential nature, and are also the creative power by which he works. For all practical purposes, and for the elucidation of the spiritual evolution of man, this immediate section is of the greatest interest and importance; it should be one of the most widely studied sections of this treatise. Man is ever profoundly interested in himself, and before he can duly develop must comprehend scientifically the laws of his own nature, and the constitution of his own "mode of expression." He must realize likewise somewhat of the interrelation of the three fires in order that he may himself at some future date "blaze forth."
TOCF, P 679
The work of the Agnishvattas (the self-conscious principles, the Builders or constructors of the egoic body on the higher mental levels) is to unite the higher three principles - atma, buddhi, manas - and the lower three, and thus become in very truth the middle principle in man. They themselves originate from the logoic middle principle. (S. D., II, 83.) Thus the esoteric seven is completed.
TOCF. P 681
Much confusion exists in the minds of students as to the distinction between the Agnishvattas who incarnated in man, and those who simply were responsible for the implanting of the manasic or mental spark in animal man. This opens up for us the entire question of individualization itself, and the incarnation of certain spiritual existences who - when in bodily form - are spoken of as Avatars, as Buddhas of Activity, or as direct manifestations of the Logos. The entire mystery is hidden in the relationship of the individual Monads who form the various centers in the body of a planetary Logos and the self-conscious Identity of that planetary Logos Himself. The student must here bear in mind the fact that the mental plane is the first aspect of the dense physical body of the planetary Logos, the buddhic plane being a cosmic etheric plane, and the one whereon are to be found the etheric centers of a Heavenly Man.
TOCF, P 682
.
It is on the mental plane (the reflection in the three worlds of the third and fifth states of Pleroma), that the full force of etheric vitality is felt. A hint as to the [684] significance of this may be found in the fact that the etheric body of man receives, and transmits prana directly to the physical body, and that the vitality of the physical frame is to be gauged largely by the condition and action of the heart. The heart circulates vitality to the myriads of cells that constitute the dense physical sheath; something analogous is seen in the fact that these fire devas are "the Heart of the Dhyan chohanic body," 23 for their energy comes from the spiritual sun, in the same sense that the energy of the pranic devas of the etheric body comes from the physical sun. This energy of the Agnishvattas manifests on the mental plane, the gaseous subplane of the cosmic physical just as the energy of the etheric centers on the fourth etheric subplane manifests first and potently on the gaseous matter of the physical body.
TOCF, P 683
a. The Fifth Principle
The solar Angels are the Pitris, the builders of the body of the Ego, and the producers of individualization or the realized consciousness, the Agnishvattas, the great devas of Mind.
TOCF P 659
(c.) The Solar Angels and the Fifth Principle
We can now study the Entities concerned with this fifth principle and their effect upon the evolution of consciousness.
Where man is concerned these solar Angels, the Agnishvattas, produce the union of the spiritual Triad, or divine Self, and the Quaternary, or lower self. Where the Logos is concerned, whether solar or planetary, they produce conditions whereby the etheric, and the dense physical become a unit.
They represent a peculiar type of electrical force; their work is to blend and fuse, and above all else they are the "transmuting fires" of the system, and are those agents who pass the life of God through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher.
TOCF, P 698
A final point which is of profound significance is that the Agnishvattas construct the petals out of Their Own substance, which is substance energized by the principleof "I-ness," or ahamkara. They proceed to energize the permanent atoms with Their own positive force, so as to bring the fifth spirilla in due course of time into full activity and usefulness. All possibility, all hopefulness and optimism, and all future success lies hid in these two points. TOCF, P 711
As we have seen, the work of the Agnishvattas on the mental plane resulted in a downflow of force or energy from the Monad (or Spirit) and this, in conjunction with the energy of the lower quaternary produced the appearance of the body of the Ego on the mental plane. In ordinary electric light, we have a faint illustration of the thought I seek to convey. By the approximation of the two polarities, light is created. TOCF, P 713
On Incarnation
(a.) Cosmic, Planetary and Human We leave now the consideration of self-consciousness, as it is produced through the medium of the particular type of deva substance which the Agnishvattasprovided for the body of the Ego, and pass on to the study of incarnation, cosmic, planetary and human. A hint as to the constitution of these solar Pitris and Manasadevas may come to the student who ponders upon the place of the egoic unit in the body of the planetary Logos, and in the particular center of which it forms a component part. These Manasadevas and Dhyan Chohans who produce self-consciousness in man are indeed the energy and substance of the cosmic Heavenly Man. TOCF, P 732
Before we take up planetary and cosmic pralaya, we might here consider the relationship of the Agnishvattas [742] (who caused the individualization of animal man on this planet), to other and previous cycles of evolution, and why we have only dealt with them from the point of view of a mahamanvantara, and of a kalpa. The reason we have not considered specifically the group of Agnishvattas, Kumaras and Rudras connected with the Earth has been because we have handled the entire subject from the planetary standpoint, and not from that of the human family. The student who seeks detailed information as to the Agnishvattas of the Earth chain has but to study the Secret Doctrine.
TOCF, P 741
The joint activity of the solar and the lunar Pitris 53 in the process pursued by the reincarnating Ego is our next subject of consideration. The Ego, driven by desire for physical experience, has made the initial move and a vibration, emanating from the center of the lotus bud, has reached the lotus petals, and has consequently vibrated in deva substance, or in matter vitalized by the Agnishvattas. As they are galvanized into activity (according to the group affected) the vibration is increased, and a dual sound is emitted. This dual sound is the basis of the mantram upon which the Ego's cycle of incarnation is founded.
TOCF, P 773
These three activities are the main work of the solar Pitris where man is concerned. Where the group, and not the individual, is concerned, their work lies along the line of adjusting the egoic units in their groups, and of making them group conscious, but this is only possible towards the final stages of evolution when the work of the highest group of Agnishvattas is in order. The middle group who form the nine petals are always the most active. They work in connection with the lower group who are the direct transmitters of energy to the atomic triangle, receiving it from the middle group. More of their work it is not possible to detail, for the work of the Agnishvattas is vast and intricate, and differs also in the various schemes in certain particulars. Those who are working in the Uranus, the Neptune, and the Saturn scheme work somewhat differently to those functioning in the Venus, the Vulcan, the Mars, the Mercury, the Jupiter, the Earth and the exoteric Saturn scheme, and so do the Manasadevas of the inner round. We should note here that we again have a triplicity of groups, representing a triplicity of force, and herein lies a hint. In the central list of schemes the middle and lower group of Agnishvattasare active. In the others the higher group and middle group hold sway as these planets are the most occult and sacred in manifestation, and are concerned only with egos who are on the Path, and who are therefore group-active. In connection with Uranus, Neptune and Saturn, this might be expected as they are the synthesizing planetary schemes, and provide conditions suitable only for the very advanced stages. They are the "reaping" planets. TOCF, P 777
Much confusion in connection with Egos exists in the minds of our students on account of their failure to realize that (as H. P. B. has pointed out - S. D., I, 41, 83.) the Secret Doctrine is primarily concerned with the planetary scheme of our Earth, and has little to impart anent the other schemes, and their methods of evolving self-consciousness. The general procedure on the mental levels is the same, but as each scheme embodies one particular type of force, the peculiarity of that force will color all its evolution, and the work of the Agnishvattaswill correspond. It is not possible to state what is the peculiar coloring of the Ray which is embodied in our scheme, as it is one of the most secret of the mysteries revealed at initiation, but students must bear in mind that in the fundamentals laid down here we are not dealing specifically with our scheme. [...] The three groups of Agnishvattasconcerned with the evolution of man on the mental level have each a specific function, as we have already seen, and the lowest of the three deal primarily with the transmission of force or energy to the three permanent atoms. In the dual sounding of the egoic mantram by the lowest of the three groups changes are brought about and the lunar Pitris (who concern themselves with the lower three vehicles) enter upon their work, the key being given to them by the solar Angels. [...] There are also in connection with our peculiar Earth scheme, those lunar Pitris. who reached their present stage of activity in the moon chain. They are deva groups but (unlike the Agnishvattas) they have not passed through the human stage; for them it has yet to be achieved, and their present experience in connection with the human Hierarchy has that end in view. TOCF, P 778
Each of these three groups of petals come under the definite guidance of three groups of Agnishvattas, who form them out of their own substance and who in essence are the threefold Ego during its manifestation. Through them flows the force and coherent energy of those mysterious Entities whom (when considering the human family as a whole) we call:
The Buddhas or Lords of Activity.
The Buddhas or Lords of Compassionate Love.
The Buddhas of Sacrifice, of Whom the Lord of the World is, to man, the best known exponent.
Through these three groups flows that threefold energy which, on the mental plane, finds its medium of expression in connection with the human kingdom, in the three groups of Agnishvattas or solar Pitris above referred to. These groups form the substance of the three circles of petals, and each group has also a special influence upon the particular petal belonging to their especial scale of vibrations. TOCF, P 822
We might consider briefly the work of forming the egoic lotus on its own plane; this is as the result of the work of the Agnishvattas, after its segregation in space, and the formation of its ring-pass-not. TOCF, P 840
Perfected men are in the councils of the planetary Logos of their particular ray; the solar Pitris are in the council of the solar Logos.
TOCF, P 840
According to a man's ray and subray, so is the Rod applied to what might be termed the "key" petal. This of course differs according to the unit of force involved. It is of interest to note here that, as the petal substance is deva substance and as the energy of the petals is the energy of certain manasadevas (one of the three higher orders of Agnishvattas) the initiate is over-shadowed (the word is not entirely satisfactory in explaining the type of deva service here necessitated, but it must suffice) by a great deva who represents the equilibrium of substantial vibration which is brought about by the efforts of the initiate, aided by the adepts who present him, and who each represent one of the two polarities of force.
TOCF, P 883
The blending of the deva or angel evolution and the human. This is a mystery which will be solved as man arrives at the consciousness of his own solar Angel, only to discover that that too is also but a form of life which, having served its purpose, must be left behind. The angel or deva evolution is one of the great lines of force, contained in the divine expression and the solar Angels, the Agnishvattas of The Secret Doctrine and of A Treatise on Cosmic Fire belong - in their form aspect - to this line.
TOWM, P 100
Vyasa notes that the mind world is peopled by six groups of Gods (the six groups of egos and their six rays, the six subrays of the one synthetic ray, which is apparently inferred). These are the sons of mind, the Agnishvattas** (referred to at length in the Secret Doctrine and in A Treatise on Cosmic Fire) and they are portrayed as:
Fulfiling their desires, therefore driven by desire to incarnate,
Endowed with atomisation and other powers, therefore able to create their vehicles of manifestation,
Living for a mundane period, therefore in incarnation during a world period,
Goodly to behold, for the sons of God are luminous, radiant and full of beauty,
Delighting in love, for love is the characteristic of the soul, and all sons of God, or sons of Mind reveal the love of the Father,
Possessing bodies of their own "not caused by parents," that body "not made by hands, eternal in the heavens" mentioned by St. Paul.
The Yoga Sutras of Patanjali, P 299
Comments from readers:
Ruth writes:
The Agnishvattas are the power behind that which fires up the mind and higher mind, and stimulates the pituitary and pineal glands, which then stimulates the opening of the petals of the third eye, and heart and mind. (Power of the Solar Angels) The Sparks of the Son/Sun
"Fire is spoken of as the Primary in the Stanzas of Dzyan: "The Spirit, beyond manifested Nature, is the fiery breath in its absolute Unity. In the manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial god. And in, on, and around the Earth, the fiery Spirit thereof -- air, fluidic fire; water, liquid fire; Earth, solid fire. All is fire -- ignis, in its ultimate constitution, or I, the root of which is 0 (nought) in our conceptions, the All in nature and its mind. Pro-Mater is divine fire. It is the Creator, the Destroyer, the Preserver. The primitive names of the gods are all connected with fire, from Agni, the Aryan, to the Jewish god who 'is a consuming fire' " (ibid.).
Deva is a very general term for various classes of celestial beings. There are classes of ethereal or spiritual beings that are behind mankind in their evolution, unself-conscious god-sparks who have yet to go through the human stage in order to bring forth more fully the glory within them. Then there are the celestial beings who have passed through the human stage and are thus evolutionally higher than we; and beings higher than these, who have developed the most divine parts of their constitution. Considered as inhabitants of the three worlds or planes above us, devas is a generalized term for those evolving life-waves or hierarchies of sentient beings evolving on the six superior globes of earth's planetary chain."
"The agnishvattas signify our ancestral solar selves."
"The agnishvattas, our solar spiritual-intellect ual parts, are those who in preceding manvantaras completed their evolution in the realms of matter; and when evolution had brought the nascent human stock to the state where they had only the physical creative fire, the agnishvattas came to their rescue by inspiring and enlightening these lower lunar pitris with spiritual and intellectual energies or fires."
Agnishvattas
These are lofty devas that create forms on the plane of the mind which is technically called the fifth subplane of the cosmic physical. The Solar Angels are called Agnishvattas, but is every Agnishvatta a Solar Angel? Not in the way the average seeker understands the work of the solar angel but the terms are pretty much interchangeable.In a previous system the Agnishvattas passed through the human form and now exist as one of three groups according to DK:
1. The Buddhas or Lords of Activity.
2. The Buddhas or Lords of Compassionate Love.
3. The Buddhas of Sacrifice, of Whom the Lord of the World is, to man, the best known exponent.
These great lives create the forms of their own mental substance that are vehicles for expression of our own consciousness. They create the egoic lotus which expands and unfolds as we progress in consciousness.
To put it quite simply the Agnishvattas could be called our "mothers in heaven." They give birth to our own consciousness by creating organized mind out of their own substance.
Definition by J J Dewey. Read over 4000 teachings at Freeread.com
Quotes from Djwhal Khul:
Transmutation is the passage across from one state of being to another through the agency of fire...
He who transfers the life from out the lower three into the ready fourth seeketh the agency of fire hid in the heart of Brahma. He worketh with the forces of the Agnishvattas, that emanate, that blend, and thus produce the needed warmth.
TOCF, P 476
The Agnishvattas are the builders on the fifth or gaseous subplane of the cosmic physical, and - from the human standpoint - are the most profoundly important, for they are the builders of the body of consciousness per se. From the psychic standpoint of occult physiology, they have a close connection with the physical brain, the seat or empire of the Thinker, and as at this stage all that we can know must be viewed kama-manasically, it will be apparent that between the sympathetic nervous system and the brain is such a close interaction as to make one organized whole. This microcosmic correspondence is of interest, but in studying these groups of devas at present we will view them principally in their work as systemic and planetary builders, leaving the student to trace out for himself the human analogy. He will learn thereby. Having indicated certain lines of thought, we will now take up these groups one at a time and consider them.,
TOCF P 477
The Agnishvattas are the builders on the fifth or gaseous subplane of the cosmic physical, and - from the human standpoint - are the most profoundly important, for they are the builders of the body of consciousness per se. From the psychic standpoint of occult physiology, they have a close connection with the physical brain, the seat or empire of the Thinker, and as at this stage all that we can know must be viewed kama-manasically, it will be apparent that between the sympathetic nervous system and the brain is such a close interaction as to make one organized whole. This microcosmic correspondence is of interest, but in studying these groups of devas at present we will view them principally in their work as systemic and planetary builders, leaving the student to trace out for himself the human analogy. He will learn thereby. Having indicated certain lines of thought, we will now take up these groups one at a time and consider them.
TOCF P 632
3. The Solar Angels - The Agnishvattas
Introductory Remarks
We start here upon the consideration of the Agnishvattas, or the Fire devas of the mental plane, and are thus launched upon the most stupendous subject in connection with our planetary evolution; it is the one having the most occult significance for man, for these solar Angels 19 concern his own essential nature, and are also the creative power by which he works. For all practical purposes, and for the elucidation of the spiritual evolution of man, this immediate section is of the greatest interest and importance; it should be one of the most widely studied sections of this treatise. Man is ever profoundly interested in himself, and before he can duly develop must comprehend scientifically the laws of his own nature, and the constitution of his own "mode of expression." He must realize likewise somewhat of the interrelation of the three fires in order that he may himself at some future date "blaze forth."
TOCF, P 679
The work of the Agnishvattas (the self-conscious principles, the Builders or constructors of the egoic body on the higher mental levels) is to unite the higher three principles - atma, buddhi, manas - and the lower three, and thus become in very truth the middle principle in man. They themselves originate from the logoic middle principle. (S. D., II, 83.) Thus the esoteric seven is completed.
TOCF. P 681
Much confusion exists in the minds of students as to the distinction between the Agnishvattas who incarnated in man, and those who simply were responsible for the implanting of the manasic or mental spark in animal man. This opens up for us the entire question of individualization itself, and the incarnation of certain spiritual existences who - when in bodily form - are spoken of as Avatars, as Buddhas of Activity, or as direct manifestations of the Logos. The entire mystery is hidden in the relationship of the individual Monads who form the various centers in the body of a planetary Logos and the self-conscious Identity of that planetary Logos Himself. The student must here bear in mind the fact that the mental plane is the first aspect of the dense physical body of the planetary Logos, the buddhic plane being a cosmic etheric plane, and the one whereon are to be found the etheric centers of a Heavenly Man.
TOCF, P 682
.
It is on the mental plane (the reflection in the three worlds of the third and fifth states of Pleroma), that the full force of etheric vitality is felt. A hint as to the [684] significance of this may be found in the fact that the etheric body of man receives, and transmits prana directly to the physical body, and that the vitality of the physical frame is to be gauged largely by the condition and action of the heart. The heart circulates vitality to the myriads of cells that constitute the dense physical sheath; something analogous is seen in the fact that these fire devas are "the Heart of the Dhyan chohanic body," 23 for their energy comes from the spiritual sun, in the same sense that the energy of the pranic devas of the etheric body comes from the physical sun. This energy of the Agnishvattas manifests on the mental plane, the gaseous subplane of the cosmic physical just as the energy of the etheric centers on the fourth etheric subplane manifests first and potently on the gaseous matter of the physical body.
TOCF, P 683
a. The Fifth Principle
The solar Angels are the Pitris, the builders of the body of the Ego, and the producers of individualization or the realized consciousness, the Agnishvattas, the great devas of Mind.
TOCF P 659
(c.) The Solar Angels and the Fifth Principle
We can now study the Entities concerned with this fifth principle and their effect upon the evolution of consciousness.
Where man is concerned these solar Angels, the Agnishvattas, produce the union of the spiritual Triad, or divine Self, and the Quaternary, or lower self. Where the Logos is concerned, whether solar or planetary, they produce conditions whereby the etheric, and the dense physical become a unit.
They represent a peculiar type of electrical force; their work is to blend and fuse, and above all else they are the "transmuting fires" of the system, and are those agents who pass the life of God through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher.
TOCF, P 698
A final point which is of profound significance is that the Agnishvattas construct the petals out of Their Own substance, which is substance energized by the principle of "I-ness," or ahamkara. They proceed to energize the permanent atoms with Their own positive force, so as to bring the fifth spirilla in due course of time into full activity and usefulness. All possibility, all hopefulness and optimism, and all future success lies hid in these two points.
TOCF, P 711
As we have seen, the work of the Agnishvattas on the mental plane resulted in a downflow of force or energy from the Monad (or Spirit) and this, in conjunction with the energy of the lower quaternary produced the appearance of the body of the Ego on the mental plane. In ordinary electric light, we have a faint illustration of the thought I seek to convey. By the approximation of the two polarities, light is created.
TOCF, P 713
On Incarnation
(a.) Cosmic, Planetary and Human
We leave now the consideration of self-consciousness, as it is produced through the medium of the particular type of deva substance which the Agnishvattas provided for the body of the Ego, and pass on to the study of incarnation, cosmic, planetary and human. A hint as to the constitution of these solar Pitris and Manasadevas may come to the student who ponders upon the place of the egoic unit in the body of the planetary Logos, and in the particular center of which it forms a component part. These Manasadevas and Dhyan Chohans who produce self-consciousness in man are indeed the energy and substance of the cosmic Heavenly Man.
TOCF, P 732
Before we take up planetary and cosmic pralaya, we might here consider the relationship of the Agnishvattas [742] (who caused the individualization of animal man on this planet), to other and previous cycles of evolution, and why we have only dealt with them from the point of view of a mahamanvantara, and of a kalpa. The reason we have not considered specifically the group of Agnishvattas, Kumaras and Rudras connected with the Earth has been because we have handled the entire subject from the planetary standpoint, and not from that of the human family. The student who seeks detailed information as to the Agnishvattas of the Earth chain has but to study the Secret Doctrine.
TOCF, P 741
The joint activity of the solar and the lunar Pitris 53 in the process pursued by the reincarnating Ego is our next subject of consideration. The Ego, driven by desire for physical experience, has made the initial move and a vibration, emanating from the center of the lotus bud, has reached the lotus petals, and has consequently vibrated in deva substance, or in matter vitalized by the Agnishvattas. As they are galvanized into activity (according to the group affected) the vibration is increased, and a dual sound is emitted. This dual sound is the basis of the mantram upon which the Ego's cycle of incarnation is founded.
TOCF, P 773
These three activities are the main work of the solar Pitris where man is concerned. Where the group, and not the individual, is concerned, their work lies along the line of adjusting the egoic units in their groups, and of making them group conscious, but this is only possible towards the final stages of evolution when the work of the highest group of Agnishvattas is in order. The middle group who form the nine petals are always the most active. They work in connection with the lower group who are the direct transmitters of energy to the atomic triangle, receiving it from the middle group. More of their work it is not possible to detail, for the work of the Agnishvattas is vast and intricate, and differs also in the various schemes in certain particulars. Those who are working in the Uranus, the Neptune, and the Saturn scheme work somewhat differently to those functioning in the Venus, the Vulcan, the Mars, the Mercury, the Jupiter, the Earth and the exoteric Saturn scheme, and so do the Manasadevas of the inner round. We should note here that we again have a triplicity of groups, representing a triplicity of force, and herein lies a hint. In the central list of schemes the middle and lower group of Agnishvattas are active. In the others the higher group and middle group hold sway as these planets are the most occult and sacred in manifestation, and are concerned only with egos who are on the Path, and who are therefore group-active. In connection with Uranus, Neptune and Saturn, this might be expected as they are the synthesizing planetary schemes, and provide conditions suitable only for the very advanced stages. They are the "reaping" planets.
TOCF, P 777
Much confusion in connection with Egos exists in the minds of our students on account of their failure to realize that (as H. P. B. has pointed out - S. D., I, 41, 83.) the Secret Doctrine is primarily concerned with the planetary scheme of our Earth, and has little to impart anent the other schemes, and their methods of evolving self-consciousness. The general procedure on the mental levels is the same, but as each scheme embodies one particular type of force, the peculiarity of that force will color all its evolution, and the work of the Agnishvattas will correspond. It is not possible to state what is the peculiar coloring of the Ray which is embodied in our scheme, as it is one of the most secret of the mysteries revealed at initiation, but students must bear in mind that in the fundamentals laid down here we are not dealing specifically with our scheme.
[...]
The three groups of Agnishvattas concerned with the evolution of man on the mental level have each a specific function, as we have already seen, and the lowest of the three deal primarily with the transmission of force or energy to the three permanent atoms. In the dual sounding of the egoic mantram by the lowest of the three groups changes are brought about and the lunar Pitris (who concern themselves with the lower three vehicles) enter upon their work, the key being given to them by the solar Angels.
[...]
There are also in connection with our peculiar Earth scheme, those lunar Pitris. who reached their present stage of activity in the moon chain. They are deva groups but (unlike the Agnishvattas) they have not passed through the human stage; for them it has yet to be achieved, and their present experience in connection with the human Hierarchy has that end in view.
TOCF, P 778
Each of these three groups of petals come under the definite guidance of three groups of Agnishvattas, who form them out of their own substance and who in essence are the threefold Ego during its manifestation. Through them flows the force and coherent energy of those mysterious Entities whom (when considering the human family as a whole) we call:
Through these three groups flows that threefold energy which, on the mental plane, finds its medium of expression in connection with the human kingdom, in the three groups of Agnishvattas or solar Pitris above referred to. These groups form the substance of the three circles of petals, and each group has also a special influence upon the particular petal belonging to their especial scale of vibrations.
TOCF, P 822
We might consider briefly the work of forming the egoic lotus on its own plane; this is as the result of the work of the Agnishvattas, after its segregation in space, and the formation of its ring-pass-not.
TOCF, P 840
Perfected men are in the councils of the planetary Logos of their particular ray; the solar Pitris are in the council of the solar Logos.
TOCF, P 840
According to a man's ray and subray, so is the Rod applied to what might be termed the "key" petal. This of course differs according to the unit of force involved. It is of interest to note here that, as the petal substance is deva substance and as the energy of the petals is the energy of certain manasadevas (one of the three higher orders of Agnishvattas) the initiate is over-shadowed (the word is not entirely satisfactory in explaining the type of deva service here necessitated, but it must suffice) by a great deva who represents the equilibrium of substantial vibration which is brought about by the efforts of the initiate, aided by the adepts who present him, and who each represent one of the two polarities of force.
TOCF, P 883
The blending of the deva or angel evolution and the human. This is a mystery which will be solved as man arrives at the consciousness of his own solar Angel, only to discover that that too is also but a form of life which, having served its purpose, must be left behind. The angel or deva evolution is one of the great lines of force, contained in the divine expression and the solar Angels, the Agnishvattas of The Secret Doctrine and of A Treatise on Cosmic Fire belong - in their form aspect - to this line.
TOWM, P 100
Vyasa notes that the mind world is peopled by six groups of Gods (the six groups of egos and their six rays, the six subrays of the one synthetic ray, which is apparently inferred). These are the sons of mind, the Agnishvattas** (referred to at length in the Secret Doctrine and in A Treatise on Cosmic Fire) and they are portrayed as:
- Fulfiling their desires, therefore driven by desire to incarnate,
- Endowed with atomisation and other powers, therefore able to create their vehicles of manifestation,
- Living for a mundane period, therefore in incarnation during a world period,
- Goodly to behold, for the sons of God are luminous, radiant and full of beauty,
- Delighting in love, for love is the characteristic of the soul, and all sons of God, or sons of Mind reveal the love of the Father,
- Possessing bodies of their own "not caused by parents," that body "not made by hands, eternal in the heavens" mentioned by St. Paul.
The Yoga Sutras of Patanjali, P 299Comments from readers:
Ruth writes:
The Agnishvattas are the power behind that which fires up the mind and higher mind, and stimulates the pituitary and pineal glands, which then stimulates the opening of the petals of the third eye, and heart and mind. (Power of the Solar Angels) The Sparks of the Son/Sun
"Fire is spoken of as the Primary in the Stanzas of Dzyan: "The Spirit, beyond manifested Nature, is the fiery breath in its absolute Unity. In the manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial god. And in, on, and around the Earth, the fiery Spirit thereof -- air, fluidic fire; water, liquid fire; Earth, solid fire. All is fire -- ignis, in its ultimate constitution, or I, the root of which is 0 (nought) in our conceptions, the All in nature and its mind. Pro-Mater is divine fire. It is the Creator, the Destroyer, the Preserver. The primitive names of the gods are all connected with fire, from Agni, the Aryan, to the Jewish god who 'is a consuming fire' " (ibid.).
Deva is a very general term for various classes of celestial beings. There are classes of ethereal or spiritual beings that are behind mankind in their evolution, unself-conscious god-sparks who have yet to go through the human stage in order to bring forth more fully the glory within them. Then there are the celestial beings who have passed through the human stage and are thus evolutionally higher than we; and beings higher than these, who have developed the most divine parts of their constitution. Considered as inhabitants of the three worlds or planes above us, devas is a generalized term for those evolving life-waves or hierarchies of sentient beings evolving on the six superior globes of earth's planetary chain."
"The agnishvattas signify our ancestral solar selves."
"The agnishvattas, our solar spiritual-intellect ual parts, are those who in preceding manvantaras completed their evolution in the realms of matter; and when evolution had brought the nascent human stock to the state where they had only the physical creative fire, the agnishvattas came to their rescue by inspiring and enlightening these lower lunar pitris with spiritual and intellectual energies or fires."
http://www.theosoci ety.org/pasadena /etgloss/ adi-ag.htm